Keluaran 16:13

16:13 In the evening the quail ¹  came up and covered the camp, and in the morning a layer of dew was all around the camp.

Keluaran 9:11

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians.

Keluaran 10:28

10:28 Pharaoh said to him, “Go from me! ²  Watch out for yourself! Do not appear before me again, ³  for when ⁴  you see my face you will die!”

Keluaran 35:5

35:5 ‘Take ⁵  an offering for the Lord. Let everyone who has a willing heart ⁶  bring ⁷  an offering to the Lord: ⁸  gold, silver, bronze,

Keluaran 9:13

The Seventh Blow: Hail

9:13 ⁹ The Lord said ¹⁰  to Moses, “Get up early in the morning, stand ¹¹  before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me!

Keluaran 28:30

28:30 “You are to put the Urim and the Thummim ¹²  into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions ¹³  of the Israelites over his heart before the Lord continually.

Keluaran 15:20

15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. ¹⁴ 

[16:13]  ¹ sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.

[10:28]  ² tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ³ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ⁴ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[35:5]  ⁵ tn Heb “from with you.”

[35:5]  ⁶ tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ⁷ tn The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”

[35:5]  ⁸ tn The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.

[9:13]  ⁹ sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.

[9:13]  ¹⁰ tn Heb “and Yahweh said.”

[9:13]  ¹¹ tn Or “take your stand.”

[28:30]  ¹² sn The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36-42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283-84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378-82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.

[28:30]  ¹³ tn Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.

[15:20]  ¹⁴ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.